Journal articles: 'Romans 3'

1

Fogleman, William J. "Romans 6:3–14." Interpretation: A Journal of Bible and Theology 47, no. 3 (July 1993): 294–98. http://dx.doi.org/10.1177/002096430004700309.

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Haddix, James L. "Romans 3:21–31." Interpretation: A Journal of Bible and Theology 58, no. 3 (July 2004): 277–79. http://dx.doi.org/10.1177/002096430405800306.

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Cranfield, C. E. B. "Book Reviews : Romans 3:21-26." Expository Times 103, no. 11 (August 1992): 345–46. http://dx.doi.org/10.1177/001452469210301115.

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Bayes, J. F. "The Translation of Romans 8:3." Expository Times 111, no. 1 (October 1999): 14–16. http://dx.doi.org/10.1177/001452469911100104.

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Nagel, Peter. "A critical investigation of Romans 4:3: Its determinative value for justice and righteousness." STJ | Stellenbosch Theological Journal 2, no. 1 (July 30, 2016): 321. http://dx.doi.org/10.17570/stj.2016.v2n1.a16.

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The theological significance of Romans 4 is undisputed and within it the explicit citation in Romans 4:3 is pivotal. It has informed theological thought, stimulated debates, and shaped faith communities for millennia. But does the concept of ‘justification by faith’ or ‘righteousness through faith’, as portrayed in Romans 4:3, hold enough essential universal elements for it to inform faith communities in particular and society in general? How did Paul arrive at the idea that through faith one can be declared righteous? Is there any hint in Romans 4:3 to a conceptual relationship between justice and righteousness? The aim of this paper is to critically investigate Romans 4:3 within its literary conceptual context to determine if it has anything significant to offer for societal concepts of justice and righteousness. Such a critical enquiry must include considering Paul’s concept of justice and righteousness in comparison to a more modern concept of these terms. This investigation will also demand a critical reflection on Genesis 15:1-21 and Paul’s interpretation of the text. One also ought to deal with this matter within the literary context of Romans 3:21-4:25.

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Lambrecht, Jan. "Paul's Logic in Romans 3:29-30." Journal of Biblical Literature 119, no. 3 (2000): 526. http://dx.doi.org/10.2307/3268413.

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Nathan C. Johnson. "Romans 1:3–4: Beyond Antithetical Parallelism." Journal of Biblical Literature 136, no. 2 (2017): 467. http://dx.doi.org/10.15699/jbl.1362.2017.192997.

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Moyise, Steve. "The Catena of Romans 3:10-18." Expository Times 106, no. 12 (September 1995): 367–70. http://dx.doi.org/10.1177/001452469510601204.

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Johnson, Nathan C. "Romans 1:3–4: Beyond Antithetical Parallelism." Journal of Biblical Literature 136, no. 2 (2017): 467–90. http://dx.doi.org/10.1353/jbl.2017.0030.

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Spitaler, Peter. "An integrative, synergistic reading of Romans 1-3." Biblical Interpretation 19, no. 1 (2011): 33–71. http://dx.doi.org/10.1163/156851510x541477.

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AbstractThe purpose of this article is to analyze a theme cluster that meanders through the narrative fabric of Romans 1-3—the justice of God and the justice and injustice of people. The article (1) describes the literary scope and theological content of the theme cluster statements; (2) examines the plausibility of a relationship between humans and God; (3) critiques traditional interpretations of Paul's diverse descriptions of conduct; and (4) explains the intricacies of the theme cluster from the perspective of “synergy.” As a contextual reading strategy, synergy explores the complementary nature of the theme cluster. The analysis leads to the conclusion: a pessimistic anthropology attributed to Paul overshadows his statements about human and divine justice.

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Wu, Jackson. "Why Is God Justified in Romans?: Vindicating Paul's Use of Psalm 51 in Romans 3:4." Neotestamentica 51, no. 2 (2017): 291–314. http://dx.doi.org/10.1353/neo.2017.0015.

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Eidukevičienė, Rūta. "PRAEITIES (RE)KONSTRAVIMAS NAUJAJAME VOKIEČIŲ ŠEIMOS ROMANE (REMIANTIS JULIJOS FRANCK ROMANU DIE MITTAGSFRAU)." Literatūra 50, no. 5 (December 28, 2016): 35. http://dx.doi.org/10.15388/litera.2008.5.10229.

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Pastaraisiais metais šeimos romano žanras Vokietijoje išgyveną savotišką renesansą. Prie šio populiarumo itin prisidėjo trečiosios pokario kartos pastangos rekonstruoti šeimos istoriją, ypač senelių kartos išgyvenimus XX a. istorinių kataklizmų metu. Remiantis Julijos Franck romanu Die Mittagsfrau, kuris 2007 m. buvo pripažintas geriausiu Vokietijos romanu, straipsnyje aptariami naujojo šeimos romano turinio ir formos bruožai (autobiografinio vaizdavimo ir fikcijos sintezė, istorinio konteksto susiaurinimas iki vienos šeimos likimo, jaunosios kartos pastangos suprasti, o kartais netgi pateisinti senelių ir tėvų veiksmus tarpukario ir karo metais, keleto pasakojimo perspektyvų derinimas ir kt.). Autorė romane bando ne tiek atkurti, kiek sukurti niekada nematytos močiutės (iš dalies ir tėvo) gyvenimo istoriją, tačiau skirtingai nei daugelis kitų vokiečių autorių ji neaprašinėja paties praeities rekonstravimo, t. y. šeimos relikvijų ar istorinių šaltinių paieškos, proceso. Pagrindinis dėmesys sutelkiamas į šeimos tarpusavio santykių bei intymių vidinių moters išgyvenimų vaizdavimą, tačiau kartu paliečiamas ir bendras XX a. politinis bei socialinis kontekstas, pvz., 3-ojo dešimt. ekonominė krizė, Berlyno bohemos gyvenimas, nacionalsocializmo iškilimas, žydų persekiojimas, pokario suirutė. Toks istorinio pobūdžio šeimos romanas atskleidžia prieštaravimus tarp individualios ir oficialiosios atminties, atliepia aktualias istorines diskusijas bei prisideda prie kultūrinės vokiečių tautos atminties formavimo.

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Jackson, W. Daniel. "The Logic of Divine Presence in Romans 3:23." Catholic Biblical Quarterly 80, no. 2 (2018): 293–305. http://dx.doi.org/10.1353/cbq.2018.0052.

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김상훈. "A Pauline Chiastic Structure in Romans 3:19-31." Korean Evangelical New Testament Sudies 12, no. 1 (March 2013): 54–83. http://dx.doi.org/10.24229/kents.2013.12.1.003.

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LAMBRECHT SJ, JAN. "THE CAESURA BETWEEN ROMANS 9.30–3 AND 10.1–4." New Testament Studies 45, no. 1 (January 1999): 141–47. http://dx.doi.org/10.1017/s0028688598001416.

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Does Rom 10.1 constitute a significant break in Paul's argument? Many commentators see 9.30–10.21 as the second of the three major sections in Romans 9–11. The subject matter introduced by the question τι oυν ερoυμεν of 9.30 is, according to them, so different from what precedes that it indicates a decisive transition point. One may ask, however, whether 9.30–3 is not better considered as the conclusion of that first stage.

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Myers, Charles D. "Chiastic Inversion in the Argument of Romans 3-8." Novum Testamentum 35, no. 1 (1993): 30–47. http://dx.doi.org/10.1163/156853693x00031.

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Kalengyo, Edison Muhindo. "The Justice of God in Romans 3:24–26." Acta Patristica et Byzantina 19, no. 1 (January 2008): 153–68. http://dx.doi.org/10.1080/10226486.2008.11745792.

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Novenson, Matthew V. "Once More Romans 1–3, but with a Twist." Expository Times 131, no. 6 (March 2020): 278–79. http://dx.doi.org/10.1177/0014524619871791.

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19

Guerra, Anthony J. "Romans 4 as Apologetic Theology." Harvard Theological Review 81, no. 3 (July 1988): 251–70. http://dx.doi.org/10.1017/s0017816000010099.

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In recent years, scholars have maintained that sections of the genuine Pauline epistles (especially 1 and 2 Corinthians) and even entire epistles are selfapologies in which Paul defends his apostleship. In the ancient sources, the term “apology” is not restricted to self-defense; the most characteristic Jewish Hellenistic apologies were propaganda on behalf of the law rather than an author's defense against personal accusations. Some fifty years ago, Günther Bornkamm proposed that Paul adapted and modified Jewish Hellenistic apologetic traditions in Rom 1:18 — 3:21. For the most part the thesis of Bornkamm's article and its implications for interpreting Romans have been benignly neglected; even those who accept it only emphasize its pertinence specifically for Romans 1–3. Ernst Käsemann, for instance, believes that with Romans 4, Paul fully embraces “rabbinic methods” and other more traditional Jewish modes of argumentation. This article challenges Käsemann's claim and affirms that Romans 4 is best understood as apologetic theology.

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20

Marcus, Joel. "The Circumcision and the Uncircumcision in Rome." New Testament Studies 35, no. 1 (January 1989): 67–81. http://dx.doi.org/10.1017/s0028688500024504.

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In a recently-published article, P. Stuhlmacher has outlined three major contemporary theories of the occasion of Paul's letter to the Romans: 1) Romans is addressed to a specific situation within the Roman community itself, 2) it is composed primarily with Paul's forthcoming delivery of the collection to Jerusalem in mind, and 3) it emerges from a convergence of the first two motivations. While not wishing to deny that the Jerusalem trip was a preoccupation of Paul as he composed Romans (see Romans 15. 25, 30–32), I intend in this study to strengthen the Roman side of the equation, first by surveying a range of arguments about the Roman situation as it relates to the letter, then by suggesting a new approach to the question.

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Methuen, Charlotte. "‘These four letters s o l a are not there’: Language and Theology in Luther's Translation of the New Testament." Studies in Church History 53 (May 26, 2017): 146–63. http://dx.doi.org/10.1017/stc.2016.10.

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Luther's 1522 translation of the New Testament is one of the most significant translations in Christian history. In it, he offers a translation of Romans 3: 28 which introduces the word allein: ‘So halten wir es nun, daß der Mensch gerecht werde ohne des Gesetzes Werke, allein durch den Glauben.’ As Luther himself recognized in his Open Letter on Translating (1530), the word ‘alone’ does not appear in either the Greek text of Romans or the Vulgate; nor do other contemporary vernacular translations include it. Luther asserted that the introduction of the word allein arose from his attention to the German language. This claim has often been regarded as specious, since the introduction of allein serves to underline a key aspect of Luther's theology, namely his doctrine of justification by faith. This article examines Luther's translation practice, and particularly his comments on Romans 3: 28 in his lectures on Romans, his preface to Paul's epistle to the Romans and other writings, concluding that Luther was indeed concerned to produce a fluent and coherent German translation of the biblical text, but that he wished also to produce one that was theologically unambiguous. Not only linguistic considerations, but also Luther's theological priorities, and his definition of theological unambiguity, determined his definition of a good translation.

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22

Stowers, Stanley K. "ek pistews and dia ths pistews in Romans 3:30." Journal of Biblical Literature 108, no. 4 (1989): 665. http://dx.doi.org/10.2307/3267186.

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Das, A. Andrew. "Book Review: Genesis 15:6, Faith, and Romans 3-4." Expository Times 123, no. 2 (September 19, 2011): 103. http://dx.doi.org/10.1177/00145246111230021002.

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Aron, Jacob. "Stuck in time with the ancient Romans." New Scientist 251, no. 3349 (August 2021): 32. http://dx.doi.org/10.1016/s0262-4079(21)01515-3.

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SINGH, HARVENDRA. "GALILEAN TYPE IIA BACKGROUNDS AND A MAP." Modern Physics Letters A 26, no. 19 (June 21, 2011): 1443–51. http://dx.doi.org/10.1142/s0217732311035791.

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We study nonrelativistic AdS4×CP3 solutions with dynamical exponent 3 in type IIA string theory, both with and without Romans mass. The compactifications to four dimensions are found to describe Proca fields in anti-de Sitter spacetime. This leads us to conclude that the massive and massless IIA theories should be identified in four dimensions and the Romans' mass should be identified with the "flux" along CP3. From supergravity point of view, it suggests a four-dimensional symmetry that rotates Romans mass into the flux along CP3. We also identify M-theory Galilean (ABJM) background which gives rise to the nonrelativistic type IIA solution.

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WALKER, WILLIAM O. "ROMANS 1.18–2.29: A NON-PAULINE INTERPOLATION?" New Testament Studies 45, no. 4 (October 1999): 533–52. http://dx.doi.org/10.1017/s0028688598000538.

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Considerations of language, context, and ideational content suggest that Rom 1.18–2.29 is a non-Pauline interpolation: (1) the language of 1.18–32 and, to a lesser extent, that of chap. 2 is not typically Pauline; (2) it is difficult to relate Rom 1.18–2.29 convincingly to Rom 1.1–17, and its relation to chap. 3 is at best strained; and (3) much of the ideational content of chap. 2 and, to a somewhat lesser extent, that of 1.18–32 is non-Pauline and even anti-Pauline. In addition, it is possible that the text of Romans used by Marcion did not contain 1.19–2.1.

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Sousa, Celeste H. M. Ribeiro de. "Berlin Alexanderplatz, romance de vanguarda." Pandaemonium Germanicum, no. 1 (November 5, 1997): 33. http://dx.doi.org/10.11606/1982-8837.pg.1997.62709.

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Alfred Döblin ist ein Theoretiker des Expressionismus und auch ein Theoretiker des epischen Romans. In seinem Roman Berlin Alexanderplatz zeigt er die theoretischen Forderungen seines Essays Der Bau des epischen Werks in der Praxis. Der vorliegende Aufsatz untersucht die folgenden Aspekte des Romans:1) die Entwicklung der Handlung,2) die Struktur,3) die Sprache,4) die Funktion der Zeit,5) den Raum der Großstadt,6) den Erzähler,7) die Figuren.

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Siringo-ringo, Elfrida. "Pemahaman Ibadah Sejati Berdasarkan Roma 12:1-2 terhadap Pertumbuhan Kerohanian Remaja GPPS Maranata Diski: Studi Eskesegetis." PROVIDENSI : Jurnal Pendidikan dan Teologi 1, no. 1 (August 8, 2019): 27–51. http://dx.doi.org/10.51902/providensi.v1i1.51.

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Understanding adolescents about true worship is still minimal. This study aimed to determine the true worship understanding based on Romans 12: 1-2 on the growth of teenager spirituality of GPPS Maranatha Diski. The research method used is quantitative survey. Methods and tools of data collection were used by questionnaire. The results of the study were found: (1) adolescent's understanding of True Worship Based on Romans 12: 1-2 in the sufficiently understood category (2) Spiritual Growth Spirituality GPPS Maranatha Diski (Y) in the category understood enough; and (3) the effect of true worship understanding based on Romans 12: 1-2 on the sufficient category. Based on these findings, efforts should be made to improve understanding of true worship based on Romans 112: 1-2, namely: (a) delivering continuous sermons on basic teachings such as true worship and spiritual growth periodically; (b) distributing to the congregation of basic teaching materials; (c) creating and conducting subject matter with an attractive design / appearance and an interesting style of discussion; (d) encourage Youth/ Youth departments to evaluate the role of parents, Sunday School and existing spiritual counselors.

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Benard, Ombori N. "Apostrophe of Romans 2-3: an African Borrowing from Paul’s Evangelistic Strategy." Asia-Africa Journal of Mission and Ministry 17 (February 28, 2018): 133–52. http://dx.doi.org/10.21806/aamm.2018.17.07.

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Turner, Geoffrey. "The Righteousness of God in Psalms and Romans." Scottish Journal of Theology 63, no. 3 (July 1, 2010): 285–301. http://dx.doi.org/10.1017/s0036930610000372.

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AbstractPaul quoted extensively from scripture, especially in Romans. Many of these citations are from the Psalms, using the Septuagint. Paul could have found all his vocabulary and concepts for ‘justification by faith’ in the Psalms. The Psalms contain a doctrine of ‘righteousness through faithfulness’: God is righteous by forming a covenant with Israel, and proves his righteousness by remaining faithful to that covenant despite Israel's failings. He will remain faithful to the end by vindicating his righteous ones when they are oppressed by the ungodly. Israelites are righteous by having been elected to the covenant and will remain righteous through faithfulness to God, the marks of which are the avoidance of idolatry and keeping the law. Far from rejecting this Old Testament inheritance, Paul takes over this doctrine of ‘righteousness through faithfulness’ as it stands in the Psalms (Romans 1:18–3:20) and then christologises it (from 3:21). The mark of faithfulness to God now is no longer the law, however, but faithfulness to Christ, who is himself the model of faithfulness and what it is to be righteous. This understanding of how one becomes righteous is located by Paul himself within his fivefold scheme of salvation at Romans 8:30: foreknown, predestined, called, made righteous and glorified.

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Gvozdeva, Inna Andreevna. "Principles of spatial organization and agrarian structure of Ancient Rome." RUDN Journal of World History 10, no. 3 (December 15, 2018): 219–28. http://dx.doi.org/10.22363/2312-8127-2018-10-3-219-228.

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In archaic societies the idea of the spatial organisation was embodied in the cosmogony and was accompanied by a complicated ritual. The Romans embraced the principles of spatial thinking from the Etruscans inherited from them also ritual. In ancient traditions, it is this ritual which have obscured the main ideas on division of space. Reconstruction of the heavenly temple on earth made by the priest largely depended on his individual perception of this task. Adapting the projection of the celestial temple to the spatial division, the Romans gradually began to get rid of the undeﬁned elements of the ritual. Now it was focused on conducting of the principal axes, namely on their orientation towards the four cardinal points. First one held the line designating the East-West, then the perpendicular line North-South. Thus was created the cross of divisors with conﬁned spaces, i.e. coordinate system. The main element of the theory of the Roman spatial division was the limit - a straight line, just held on geographical areas. All limits (main and parallel) precisely deﬁned section of land. In practice, the Roman surveyors carefully spaced and accurately divided areas with limits. These principles are used by the Romans in the organization of the lands in Italy and in the provinces.

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Moo, Douglas J. "Israel and Paul in Romans 7.7–12." New Testament Studies 32, no. 1 (January 1986): 122–35. http://dx.doi.org/10.1017/s0028688500013540.

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The close relationship between sin and the law, a recurring theme in Romans 1–4 (3. 19; 4. 15; 5. 20), is given clearest expression in 7. 1–6. In language reminiscent of the discussion of sin in chap. 6, the law is pictured as a power from whose lordship believers find release in Christ (w. 4, 6) and as an instrument in the arousing of sinful passions which lead to death (v. 5). No wonder that Paul feels it necessary to defend the law from the charge that it is sin (v. 7; cf. v. 12), offering an explanation of the relationship between sin and the law which exonerates the latter (vv. 8–11).1This explanation takes the form of a narrative in which sin is cast in the role of the active culprit, while the law is pictured as a passive instrument, used by sin as a ‘bridgehead’ (άϕορμή–vv. 8, 11) to deceive and bring death.

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Dunn, James D. G. "Works of the Law and the Curse of the Law (Galatians 3.10–14)." New Testament Studies 31, no. 4 (October 1985): 523–42. http://dx.doi.org/10.1017/s0028688500012066.

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The two most recent studies of Paul and the law both show a large measure of agreement in criticizing Paul's treatment of the law as inconsistent and self-contradictory. E. P. Sanders argues that Paul's ‘break’ with the law gave rise to different questions and problems, and that his ‘diverse answers, when set alongside one another, do not form a logical whole’.1 So, in particular, Paul's ‘treatment of the law in chapter 2 (of Romans) cannot be harmonized with any of the diverse things which Paul says about the law elsewhere’; in Romans 2 ‘Paul goes beyond inconsistency or variety of argument and explanation to true self-contradiction’.2 More thoroughgoing is H. Räisänen, who can see only one way to handle what Paul says: ‘contradictions and tensions have to be accepted as constant features of Paul's theology of the law’.3 Again and again he finds himself driven to the conclusion that Paul contradicts himself. So, for example, with Rom 13. 8–10: ‘Paul seems here simply to have forgotten what he wrote in ch. 7 or in 10. 4’; ‘(Romans) 2.14–15,26–27 stand in flat contradiction to the main thesis of the section’; Paul puts forward ‘artificial and conflicting theories about the law’.4 The artificiality and tension is evident not least in Gal 3. 10–12, where Räisänen finds the argument of 3. 10 to be at odds with the argument of 3. 11–12.5

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Leslie, Gavin D. "Friends, Romans, countrymen or relatives, friends and visitors to ICU." Australian Critical Care 18, no. 2 (April 2005): 47. http://dx.doi.org/10.1016/s1036-7314(05)80001-3.

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Prothro, James B. "Rhetorical Questions in Romans 3 and 10: A Critique of Douglas Campbell's Rereading." Early Christianity 6, no. 2 (2015): 220. http://dx.doi.org/10.1628/186870315x14322114813452.

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Rulmu, Callia. "The Use of Psalm 69:9 in Romans 15:3: Shame as Sacrifice." Biblical Theology Bulletin: Journal of Bible and Culture 40, no. 4 (September 23, 2010): 227–33. http://dx.doi.org/10.1177/0146107910380877.

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Van Nypelseer, Jacqueline. "La Littérature de scénario." Cinémas 2, no. 1 (March 8, 2011): 93–119. http://dx.doi.org/10.7202/1001053ar.

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Le scénario est abordé essentiellement dans cet article selon le point de vue d’un genre littéraire d’après le plan suivant : 1. Le scénario comme genre littéraire; 2. Historique du genre scénario; 3. Le développement du scénario. Les moutures; 4. Avatars du scénario. Évolution du genre; 5. Historique de la critique en littérature de scénario; 6. La scénaristique. La démarche adpotée en arrive à la conclusion que le moment est venu de réunir dans un même corpus scénarios, textes hybrides, ciné-romans et romans-scénarios, textes vrais ou faux selon les déclarations d’intention hautement subjectives, et de les étudier dans le contexte plus vaste de la littérature comparée.

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Nababan, Andrianus. "Pemahaman Guru Pendidikan Agama Kristen tentang Mempersembahkan Tubuh Roma 12:1-3." Jurnal Teologi Cultivation 4, no. 1 (July 25, 2020): 1–12. http://dx.doi.org/10.46965/jtc.v4i1.213.

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AbstrackThe Christian religious education teacher is an educator who provides knowledge about Christianity based on the Bible, centered on Jesus Christ, and relied on the Holy Spirit. Christian Religious Education teachers must be able to offer their bodies in Romans 12:1-3. The understanding of offering the body include: 1)the Christian religious education teacher always i approaches the loving and generous God 2)give advice by encouraging, directing convey the truth of God's Words. 3). renewal of the mind by distinguishing which is good and pleasing to God. Thus, each Christian religious education teacher can understand that a true educator must surrender his/her body as a true offering according to will of God.Key word: Christian education teacher; Offering the body Romans 12:1-3.ABSTRAKGuru Pendidikan Agama Kristen merupakan seorang pendidik yang memberikan ilmu pengetahuan tentang agama Kristen yang berdasarkan Alkitab, berpusat pada Yesus Kristus, dan bergantung pada Roh Kudus kepada peserta didik dalam kegiatan belajarmengajar. Guru Pendidikan Agama Kristen harus mampu mempersembahkan tubuhnya dalam Roma 12:1-3 sebagai ibadah sejati. Pemahaman mempersembahkan tubuh yaitu 1)guru Pendidikan agama Kristen senantiasa menghampiri Allah yang penuh kasih dan kemurahan 2)memberikan nasihat dengan mendorong, mengarahkan dan berdasarkan kebenaran Firman Tuhan. 3)pembaharuan budi dengan membedakan mana yang baik dan yang berkenan kepada Allah. Demikian Guru Pendidikan Agama kristen mampu memahami mempersembahkan tubuh menyangkut kehendak Allah sebagai pendidik yang sejati.Kata Kunci: Guru Pendidikan Agama Kristen; Mempersembahkan tubuh.

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Werline, Rodney. "The Transformation of Pauline Arguments in Justin Martyr's Dialogue with Trypho." Harvard Theological Review 92, no. 1 (January 1999): 79–93. http://dx.doi.org/10.1017/s0017816000017867.

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In his Dialogue with Trypho, Justin extensively quotes the Jewish scriptures and includes several citations of logia of Jesus. Furthermore, while explicit citations from Paul are peculiarly absent from the text, Justin, writing from Rome, certainly knows Paul's writings in detail and uses them. Indeed, it seems that the Dialogue provides a perfect occasion for him to employ Paul because in it he addresses the relationship between Judaism and the church, a central topic in both Romans and Galatians. Besides the appearance of Pauline quotations, several of Justin's arguments directly rely on Paul's thinking. For example, Justin probably has Galatians 3 before him as he composes Dialogue 95–96. Oskar Skarsaune's analysis of Justin's writing also indicates that Romans is one of Justin's preferred sources for quotations of the Jewish scriptures; that is, he sometimes quotes the Jewish scriptures as they appear in Paul rather the LXX. He draws especially from the Jewish scriptures quoted in Romans 2–4 and 9–11 because the chapters examine the problem of Torah and the Jews' rejection of the gospel, also two important issues in the Dialogue.

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Cirafesi, Wally V. "‘To Fall Short’ or ‘To Lack’? Reconsidering the Meaning and Translation of ‘ΥΣΤΕΡΕΩ in Romans 3:23." Expository Times 123, no. 9 (May 15, 2012): 429–34. http://dx.doi.org/10.1177/0014524612444239.

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This article challenges the common English translation of ὑτεροῦνται in Rom. 3:23 as ‘to fall/come short’, and suggests that this rendering is due to the over-influence of the 1611 King James Version. In the light of the verb’s sense and grammatical relations with other words found in Romans, as well as its typical usage in Paul and the New Testament in general, the article contends that ‘to lack’ is a more helpful translation.

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Lalagüe-Dulac, Sylvie. "Romans historiques pour la jeunesse et construction de savoirs scolaires en histoire (cycle 3)." Éducation et didactique, no. 11-1 (June 20, 2017): 105–21. http://dx.doi.org/10.4000/educationdidactique.2685.

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Whitsett, Christopher G. "Son of God, Seed of David: Paul's Messianic Exegesis in Romans 2:3-4." Journal of Biblical Literature 119, no. 4 (2000): 661. http://dx.doi.org/10.2307/3268521.

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Abela, Anthony. "Translation Strategies and Annotation Policies in two Maltese : Translations of Romans 3:1-8." Journal of Biblical Text Research 24s (April 30, 2009): 250–89. http://dx.doi.org/10.28977/jbtr.2009.4.24s.250.

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Abela, Anthony. "Translation Strategies and Annotation Policies in two Maltese : Translations of Romans 3:1-8." Journal of Biblical Text Research 24s (April 30, 2009): 30–75. http://dx.doi.org/10.28977/jbtr.2009.4.24s.30.

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Ware, J. P. "Law, Christ, and Covenant: Paul's Theology of the Law in Romans 3:19-20." Journal of Theological Studies 62, no. 2 (October 1, 2011): 513–40. http://dx.doi.org/10.1093/jts/flr070.

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Fesko, J. V. "Romans 8.29–30 and the Question of the Ordo Salutis." Journal of Reformed Theology 8, no. 1 (2014): 35–60. http://dx.doi.org/10.1163/15697312-00801002.

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‭This essay addresses recent criticisms of the doctrine of the ordo salutis (order of salvation) in early modern Reformed theology by (1) surveying recent criticisms, (2) explaining early modern Reformed expressions of the ordo salutis, particularly as they employ the concept of the sorites, a Greco-Roman form of rhetorical argument found in the apostle Paul’s letters, but especially Rom 8.29–30, (3) arguing for the validity and correctness of the early modern exegesis and exposition of Rom 8.29–30, (4) exploring the systematic-theological implications of Paul’s use of a sorites in Rom 8.29–30.‬

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Thielman, Frank. "Unexpected Mercy: Echoes of a Biblical Motif in Romans 9–11." Scottish Journal of Theology 47, no. 2 (May 1994): 169–82. http://dx.doi.org/10.1017/s0036930600045968.

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Of the many problems which trouble interpreters of Romans 9–11, none rises more massively from its pages or casts a more impenetrable shadow than the relationship between Paul's argument in 9:6–13 and his argument in 11:25–31. The issue in both passages is whether God's biblical promises to save Israel have failed (9:6, 11:29), exposing the God of Paul's gospel as untruthful (15:8) and unrighteous (3:5, 10:3). In 9:6–13 Paul denies the charge by defining Israel on the basis of God's choice rather than on the basis of national affiliation. In 11:25–32, however, he denies the charge by pointing forward to a time in which God will fulfill his promises and secure the salvation of all Israel. The problem is that these two defenses of God's faithfulness seem to contradict one another, and the defense in chapter eleven seems not only to contradict the one in chapter nine but to oppose Paul's frequent and emphatic denial in several letters, and especially in Romans, that national Israel has any soteriological advantage over the Gentiles.

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Ehrensperger, Kathy. "Zeal without Knowledge: The Concept of Zeal in Romans 10, Galatians 1 and Philippians 3." Journal of Beliefs & Values 35, no. 1 (January 2, 2014): 128–29. http://dx.doi.org/10.1080/13617672.2014.884853.

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Sabourin, Lise. "Théophile Gautier, Œuvres complètes, Romans, contes et nouvelles, tome 3, Partie carrée, Jean et Jeannette." Studi Francesi, no. 177 (LIX | III) (December 1, 2015): 615–16. http://dx.doi.org/10.4000/studifrancesi.1408.

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Busch, Austin. "THE FIGURE OF EVE IN ROMANS 7:5-25." Biblical Interpretation 12, no. 1 (2004): 1–36. http://dx.doi.org/10.1163/156851504322887663.

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AbstractRom. 7:7-25 functions as a prosopopoiia in which Paul rhetorically assumes the identity of Eve in the scene of the primeval transgression. While most Hellenistic biblical interpreters associated Eve with "feminine" passivity, Paul in Romans 7 (and to a lesser degree in 2 Corinthians 11) calls this simplistic association into question by drawing attention to an element of ("masculine") activity in her experience that other interpreters either overlooked or could not satisfactorily account for in their interpretations of her story. In Rom. 7:7-13 Eve in the scene of the primeval transgression (Genesis 2-3) becomes a figure of passivity and activity paradoxically conflated. In the following verses (7:14-25) Paul manipulates this conflation in order to illustrate the ego or self split under sin. Observing the unique way in which Paul employs the figure of Eve in Rom. 7:5-25 allows us to read the passage as a meditation on the primeval transgression offering a new perspective on the relationship between the self under sin and the law. This relationship bears deep structural similarities to the relationship of the infant to its mirror image that Jacques Lacan examines in his lecture "The Mirror Stage as Formative of the Function of the I" and a comparison between the two will clarify Paul's discussion of the connection between the self, the law, and sin in Rom. 7:5-25.

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Journal articles on the topic 'Romans 3'

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